the Latin seruice are fallen from Latin to English that is to say froÌ„ the better to the worse and that also by making a schism Ioan. 19 and by diuiding the coate of Christ which was without any seame into many partes which thing the very vnfaithfull soldiours were afeard to doe Thus touching the writen woorde and the vse thereof there are many causes why we should be in better case then the Protestants but none at all why we should be in worse If not only the writen letter but also the plaine meaning of euery proposition be to be considered The meaning of Gods vvord Math. 26. we read it literally and plainly spoken this is my body and as the woords doe sound so doe we vnderstand them Why then is this which Christ pointeth vnto denied to be his body Iacob 2. A man is iustified of works and not of faith only Why then are good workes don in a right faith denied to iustifie or why is onely faith taught to iustifie Rom. 2. The doers of the law shal be iustified Why is the law then taught not to be able to be don or kept Rom. 5. By the obedience of one which is Christ many shal be made iust that is to say Constituentur iustice shal be wrought or setled in many Why theÌ„ is it denied that we are made really iust Or why is it taught that righteousnes is onely imputed to vs whereas S. Paul saith also Rom. 5. the charity or loue of God is spread in our harts by the holy ghost which is geueÌ„ vs. This spreading aÌ„d stablishing of charity in our harts is more then a bare imputing of charity to vs. Whose synnes soeuer yee forgeue they shal be forgeuen them Ioan. 20. Why are then the bishops and priests who succede the Apostles denied to forgeue synnes Luc. 22. He that is greater among you lette him be made as the yonger Why then deny you that one was greater among the Apostles or that one stil is greater among the bishops their successours Math. 16. Thow art Peter or a Rocke and vpon this Rock I wil build my Churche Why then is the militant Church denied to be built vpon Saint Peter and vppon his successours in that chair and office 2. Thes 2. Keepe the traditions which yee haue learned either by woorde or by our epistle Chrysost Hom. 69. ad Pop. Ant. Why then are traditions yea though they be Apostolike as the vse of praying for the dead is so despised that the very name of tradition vsed in the better part can not be suffered to be in the English Bible though it be both in the Greeke and in the Latin He that ioyneth his virgin in mariage doth wel 1. Cor. 7. and he that doth not ioyne her doeth better Why then is maryage made with you as good as the state of virginity whereas S. Paule maketh the state of virginity better Vowe yee Psal 75. and render your vowes vnto God If thow wilt be perfitte Math. 10. goe and sel all things which thou hast and geue them to the poore and follow mee There are eunuches who haue gelded them selues for the kingdom of heauen Obeie your rulers Heb. 13. and be subiectes vnto them Why then are the vowes of pouerty of chastitie and of obedience to all which the word of God exhorteth vs accompted vnlaufull Or why are men exhorted yea constrained not to perfoorm them Doe yee the worthy fruits of penance saith Saint Iohn Luc. 3. Why then is satisfaction and penance despised with you The husbands aÌ„d the wiues being two in one flesh Ephes 5. is a great Sacrament or mystery or a holy and secret signe in Christ and in the Churche Why then is the mariage of faithful persons denied to be a Sacrament Philip. 2. Work your saluation saith S. Paule with feare and trembling Why then are your so presumptuouse as euen by faith to assure your selues of your saluation Or how can he feare who is assured to be saued Rom. 11. Or how can the depe secrets of Gods predestinatioÌ„ be ordinarily knowen in this life Or is not faith an ordinary gift in the Churche Thus might I goe through al the articles in controuersie and in euery one I should find your syde to be the farther of and ours to be the nere to the plain literal meaning of Gods word The circunstaÌ„ce and conference If not only the plain vnderstanding of any one sentence but also the circunstance of the place and the conference of Gods word be necessary haue we not vsed it in euery question which hath ben hitherto handeled Here I must nedes referre the reader to my treatise of the Supper of our Lord In the x. and xii chapters namelie in the fourth booke and to my booke of Images in the v. and the xi chapters Item in this booke to the second and fourth chapters For in this preface it were ouer tedious to handle so long a matter If you say The best vse of Gods vvoorde suffiseth not alone I doe not conferre the places so as I ought to doe thereof riseth a new question wherein we must haue a new iudge For we beleue and vse the scriptures as wel as you and better to as I haue declared Item we alleage â—lain words we shew the circumstance to be for vs we conferre one place with an other If now all this will not â—nd the controuersie it is cleere that the only word of God be it neuer so wel handled is no sufficient mark to shew the truthe For this is al that can be dâ— about the word it self Seing then we must go farther I say the heads of the Church Iudges Aug. cont Iulianum lib. 2. the Councels the bishops and the auncient Fathers must be the Iudges whether we do wel applie the holy scriptures or no. For example Math. 16. M. Iewel saith S. Peter is not this rock whervpon Christ said he wold build his Church 〈◊〉 saie on the other syde In the 4. chap. that S. Peter is this rock And I shew it by the circumstance of the place and by the coÌ„ference of other holy scriptures M. Ieweâ— must needes say that I do not wel coÌ„feâ— the holy scriptures I take then for my Iudges aboue sixteÌ„ of the best doctors who expreslie stand on mie syde as 〈◊〉 wil shew in this present booke In the 4. chap. So thâ— this mark of the true Church also mâ—keth clerely for vs. And surely althougâ— the protestaÌ„ts in woords preteÌ„d to haâ—â— the coÌ„sent of the auÌ„cieÌ„t fathers yet thâ—â— in truthe it is not so this one thing mâ— sufficieieÌ„tly declare because wheÌ„soeueâ— â—anie occasioÌ„ neuer so far set maie serue thei do what thei can to reiect the Fathers partly by imputing errors to theÌ„ In his Reply P. 3. 49. P. 10. as M Iewel ordereth S Hilarie partly by
fathers at once Concil Chalced. Act. 3. who in the fourth general Councel teache thus Petrus Apostolus est Petra crepido ecclesiae Catholicae Peter the Apostle is the Rocke and toppe of the Catholik Church What meant you then M. Iewel to say that the olde Catholique Fathers haue writen and pronounced not any mortal man as Peter was but Christ himselfe the Sonne of God to be this Rocke The old Fathers affirm both Christ and Peter to be the Rocke Christ by nature Peter by vocation and election Christ to be both the Rocke absolutelie and also by a consequent to be this Rocke wherupon the militant Church shal be built Peter to be this Rocke but not absolutely the Rocke But what did not M. Iewel know all this that surely is scant likelie sith these things are so riue in the old Fathers and so oft alleaged by the new writers Vnlesse perhaps M. Iewel readeth not the old Fathers and trusteth not the new writers aÌ„d so be ignoraÌ„t of these authorities For in dede id appeareth by his doings that either he neuer saw the originals whence he citeth his testimonies but onlie followeth blind note bookes made and collected by other his auncestours and masters in heresie or els he is one of the most manifest falsifiers that euer was in the Church For willinglie to belie so manie Fathers at once as he now hath done it is a malice not much lesse then Simon Magus or any scholar of his had I rather thinck he saw not the originals Howsoeuer it be he is an horrible instrument of perdition to the childern of perdition O syr Are Tertullian Origenes Cyprian Hilarie Basil Epiphanius Ambrose Hierom Augustine Chrysostome Cyrillus Damascenus Psellus Theodoretus Theophilactus Euthimius Prosper Leo Gregorius no auncient Fathers Al they teache a mortal maÌ„ as Peter was verily euen Peter him self by the gift of Christ to be this Rock whereof it is said vpon this rock I wil build my Church What a lyer now is he who saith they doe not so their bookes be foorth in print let them be sene If M. Iewel be an impudeÌ„t lier let him either openly recant or be auoided as a falsifier of Gods Gospel and of true religion yea as one more worthy of a whetstone then of a bishopricke But now lette vs consider also the reason why the fathers confesse the Church to haue ben built vpon S. Peter For euery thing is made the plainer and surer when the reason of it is knowen The diuerse reasons which the Fathers bring to declare why S. Peter was this rock doe euidently shew that he was most literally this Rocke whereupon Christ would build his Church The VI. Chap. HE that geueth a cause of a thing done or said sheweth himself to be most fully persuaded concerning the truthe of the thinge otherwise he would neuer indeuour to find out the reasons why that should be so doÌ„ or said which he thought not to be don or said at all Seing then the auncient Fathers do shew why and how S. Peter is this Rocke wherevpon the Church is built it is impossible that they should anything dout thereof and much lesse can they denie him to be this rocke wherevpon Christ said he would build his Church And yet M. Iewel hath said most falsely that they doe write and pronounce not any mortal man as Peter was to be this Rocke To beginne with S. Basil he saith Petrus Ecclesiae aedificationem in seipsum suscepit Aduersus EunomiuÌ„ lib. 2. Peter receaued the building of the Church vpon himself But why propter fidei excellentiam for the excellencie of his faith Behold his faith alone was not properlie the Rocke but Peter was the Rocke and that not onlie for his faith for then other faithful meÌ„ might haue ben the like rock but for the excellencie of his faith Two things then are necessarie for being this Rocke that he be Peter and that he haue an excellent faith to wit such as none other had as the which was promised most singularly and for the continuance whereof Christ himself hath praied And because this faith was most excellent Libr. 6. de Tainit Saint Hilarie teacheth farther that Supereminentem gloriam beatae fidei suae confessioâ—e promeruit Peter by the confessing of his blessed faith deserued a passing glorie Peters faith had not excelled yf anie man had ben like to him neither had Peters glorie passed for the confession of his faith yf any man had bene like to him in glorie His glorie was to receaue the building of the Church vppon him for the excellencie of his faith therefore the Churche was more singularlie built vppon him then vpon any other manels S. Cyprian writeth of S. Peter Ecclesia quae vna est super vnum Ad Iubaian qui claues eius accepit Domini voce fundata est The Church which is one is by the voice of our Lord fouÌ„ded vppon one who hath receaued the keies of it This reason can beare but one such Rocke at once as Peter was for els the Church as one is not founded vpon one if there are moe such rocks at once Otherwise what can be saied why if there be many such rocks there should not also be many Churches But the Churche beinge one is built vppon one therefore that one who is Peter hath no fellow in that behalf vntil after him an other doe succede in that one office Homil. de Pastor S. Augustine discoursing vpoÌ„ those wordes of Christ spoken to S. Peter Feed my sheep writeth thus Dominus in ipso Petro vnitatem coÌ„mendauit c. Our Lorde hath coÌ„mended vnitie in S. Peter himself Vni dicitur There were many Apostles aÌ„d it is said to one feed my shepe S. Augustin calleth the other Apostles also good shepherds but S. Peter he calleth the one good shephearde by whose one pastoral office vnitie is commended and set forth verely because it is meant that as many Pastours and particular flocks in this life are vnder Peter one chief pastour and in him â—hey al are one euen so all the states â—nd ages of the Church that euer haue â—en be or shal be are vnder one chief â—astour Iesus Christ and in him they â—al are one But as al the ages of faithful meÌ„ are one Church in Christ the chief pastour because he in deed and in truth conteineth them al vnder his vnitie right so Peter shuld not be the chief one Pastor of al the particular flocks in respect of the other Apostles except in deede he had power geuen him to feede them all within the compasse of his one folde S. Hierome hauing called S. Peter Lib. 1. aduers IouiÌ„ the Apostle of Christ and the Rock afterward confesseth to Iouinian who reioysed to see a maried man so honoured that Super Petrum fundatur Ecclesia The Church is built vpon Peter Adding therevnto Licet id ipsum in alio loco super omnes Apostolos fiat
that which wee vse 14. Victory in persecution is ours 15. Yea we are persecuted of the ProtestaÌ„ts our childern as of whome they were baptized aÌ„d in whose vniuersities they were brought vp aÌ„d now thei turn the weapoÌ„s which we gaue theÌ„ against vs. 16. Antiquitie aÌ„d the practise of the primatiue Church is agreable to that of our tyme. 17. The name of Catholiks by their confession is ours 18. The continuall succession a bishops we doe shew and they can noâ— so much as pretend it Rom. 3. Generally what haue they which wâ— lack haue they a faith iustifiyng so haue we but not iustifiyng alone Galat. 5. Iacob 2. but iustifying with charity which is as it were â—he life of faith Ergo their iustificatioÌ„â—f faith alone is a deade righteousnes â—urs is it which quickeneth to life eâ—erlasting Haue they two SacrameÌ„ts We haue seuen 1. Pet. 2. Haue they an inwarde â—riesthod whereby Christ is offered in â—heir harts we haue an inward and â—n †Isai 61. 66. 1. Tim. 4. Heb. 10 outward whereby he is offered â—oth in our harts and in our hands Do â—hey beleue that Christ with one Saâ—rifice paid our rauÌ„som for euer Luc. 22. 1. Cor. 10. 11. We beâ—eue it and shew to the eye vnder the foorm of bread the self body sacrificed and by offering and eating it sacramenâ—ally with our mouth we are made partakers of the redeÌ„ption which is in it Is Christ with them the head and â—astour of his Church Ioan. 10. Ephes 1. We do not onely beleue so but we shew it to be so by the real figure of one chief head aÌ„d Pastour of his particular flock in earth Heb. 10. whereby the eternall thinges are liuely represented Doe lay men with them receaue the communion vnder both kinds euen so doe they with vs by dispensation of the See Apostolike in Austria and in diuerse other parts of Germany both without schism and also without iniury of an other truth which must confesse one kind to conteine as much as both and therefore to suffise alone And both kindes were instituted of Christ Math. 26. rather to shew by an vnbloody sacrifice the nature of Christes bloody sacrifice where his sowle and blood was a part from his body and fleshe then that any more is either conteined or distributed by both Ioan. 19. then by one alone Heb. 13. Haue you Mariage in great price Not in so great as we who teache it to be a Sacrament which by the outward and visible signe of mutuall consent in faithfull persons signifieth the gratious vnity of Christ and of his Churche and whiles it signifieth such a singular grace Ephes 5. it partaketh of the grace whereof it is the signe Yea but you allow Mariage in all kind of men what Euen in those Math. 19. who haue gelded them selues for the kingdom of heauen For they onely who make the vow of chastity can iustly be said to geld them selues for the kingdom of heauen Vvho geld theÌ„selues for the Kingdom of heauen For he that absteineth from Mariage without any vowe he is not yet gelded sithens he maie lawfullie marie But whoso hath gelded himself for the kingdom of heauen is meant to be no more hable to marie by the right of Gods law and in very conscience theÌ„ he is able by the course of nature to haue a child who either is borne or by force is made an Eunuche For these three kinds of Eunuches Christ doth compare together Math. 19. expresly geuing vs to vnderstand that it is both praise worthy to vow chastity and when it is once vowed that by Gods owne law there is no more possibilitie to return to the vse of mariage then it is possible for a gelded man to be restored again to that which he lacketh By these few examples it may appere that you haue no maner of thing praise worthy which we lack whereas we haue a great nuÌ„ber of things both good and laudable VVhat thiÌ„gs the protestaÌ„ts lack and many of them very necessary all which you lacke You haue no insufflations no exorcism no holy oyle in baptism no holy Chrism in bishopping no externall priesthood no publik sacrifice no altars no censing no lights at your seruice no Images in your Churches no adoration no reseruation of Christes body no Eremits no MuÌ„kâ— no virgins vealed and consecrated no vnwriten traditions no communion with Saints or with faithfull sowles by praying to the one or for the other no Stations no pilgrimages no confession of synnes to the priest no forgeuenes by the priest no temporall satisfaction inioyned nor the same remitted by pardon no holy water no holy vestments no Reliques of Martyrs no extreme vnction no place of purgatory where their synnes may be released after this life who died in charity but yet not without the det of temporall purgation You say falsely that all these thinges are naught Galat. 1. praeterquaÌ„ quod accepistis but once we receaued theÌ„ of our auncestours and we iustifie theÌ„ by Gods word and by the bookes of the auncient Fathers If we our selues had once had other things and so had cast away those other and taken these as you haue taken Note vppon your own heads naked tables in stede of adorned altars praying toward the south in stede of praying toward the East mariage of priestes in steade of chastity vulgar tungs in stede of holy and learned the sacrifice of praysing God by bare words in stede of Masse which praised him by the consecration of Christes owne body with other like matters then in dede there had ben cause why we might haue feared our owne dedes and inuentions But seing we made no new religioÌ„ but kepe the olde Philip 2. humilitie obedience and the keeping of vnity is our fault if we haue any Of such faults I beleue noman shall geue accompt but rather of pride Rom. 1. 2. Cor 3. Galat. 5. of disobedience of breakiÌ„g vnitie of makiÌ„g schismes and of troubling the Churche Neither can it be iustlie replied of you that you doe toward vs in changing our religion Dissimile as Christ and the Apostles did toward the Iewish synagoge For Christ changed his owne Religion whereof himself was Lorde and not onely theirs But Luther is not that toward Christ which Christ was toward Moyses neither hath Caluin that power to alter the state of Christes Churche which Christ had to alter the Law It must be vnderstanded that in all Religions there is a law which prescriâ—eth in what maner God shal be serued The chief point of Gods seruice coÌ„sisteth â—n publike Sacrifice The Sacrifice deâ—endeth of the Priesthod for of whatâ—oeuer order the priest is there after he maketh his sacrifice whervpon S. Paul said Heb. 7. The priesthod being transferâ—ed or changed it must nedes be â—hat the law be transferred or chaÌ„ged also Now from Adam til Christ â—here
dimidium temporis The Saints shal be deliuered in his haÌ„d vntil a time that is to saie one yere times that is two yeres more and half a time that is halfe a yere And that we may be sure this interpretation to be true it is noted of S. Augustin that Daniel afterward nuÌ„breth the daies aÌ„d in the Apocalips the moneths are also nuÌ„bred Apoc 13. to wit forty and two moneths Daniel saith FroÌ„ the time wherin the continual Sacrifice shall be taken away and the abhomination of desolatioÌ„ shal be set vp daies a thowsand Daniel 12 two hundred nientie Where S. Hierom saith Perspicuum est tres istos semis annos de Antichristi dici temporibus qui tribus semis aÌ„nis hoc est mille ducentis nonaginta diebus sanctos persecuturus est Et postea corruiturus in monte inclyto sancto It is euident that these three yeres aÌ„d an halfe are said of the time of Antichrist who shal ê‘secute the saints three yeres aÌ„d an half that is a thousand two huÌ„dred aÌ„d nienty daies and afterward he shal fal in the glorious and holy hil Of the same mind were Eusebius Caesariensis Appollinarius Laodicenus and Methodius whoÌ„ S. Hierom nameth at the end of the same Chapiter S. Irenaeus likewise saith Iren. lib. 5. Aduersus haeres Cùm vastauerit Antichristus omnia in hoc mundo regnans annis tribus mensibus sex sederit in templo Hierosolymis tunc veniet Dominus c. When Antichrist reigning three yers and six moneths shall haue spoyled all things in this worlde and shal sit in the Temple at Ierusalem theÌ„ our Lord shal come If Antichrist then preuaileth but three yeres and a halfe seing the Popes haue kept their succession fiftene huÌ„dred yeres together and haue had their teÌ„poral power which is annexed to the bishoprik eueÌ„ by the coÌ„fession of our Aduersaries at the least these viij or ix huÌ„dred yeres I can not see what ground they haue to teache the Pope to be Antichrist himself I might adde to these differences that Helias shal come at the time of Antichrist as a Serm. de Antich Hippolytus b De ciuit lib. 20. c. 19 S. Augustine c in 2. Thessal S. Chrysostome and d in 2. Thessal Theodoretus teache who is not yet come although the Popes hath florisshed so long Item that Antichriste shall be born of the tribe of Dan as a lib. 5. Irenaeus b de Anti. Hippolytus c in 2. Thessal Theodoretus and S. d In 14. in Iob. 11. Gregorie haue written wheras the Popes are of no suche tribe and also that Antichrist cometh but euen a litle before the end of the world as a Lib. 5. Irenaeus saith and b Lib. 20. c. 19 S. Augustin and c in 2. Thessal Theodoretus In ipso tempore coÌ„summationis in the verie time of the last end But either these former differences doe suffise or with them who haue settled their hartes against the truth of Gods worde and againste the iudgement of the Catholike fathers no arguments at al wil preuail Whose infinite selfe will if it be punisshed with infinite damnation it is but the iust iudgement of God Onelie I beseche him to staie their harts whiles yet the time of penance is not shut vp I haue not lightlie spoken one word in this behalfe without authoritie because the matter is harde and aboue mans capacitie In so muche that S. Hierom considering Daniel him selfe not to haue perceued the mysteries before they were expounded to him writeth in this wise In cap. Dan. 12. Si Propheta audiuit non intellexit quid faciunt hi qui signatum librum vsque ad tempus consummationis multis obscuritatibus inuolutum praesumptione mentis edisserunt Yf the Prophet did heare and did not vnderstand what shal they doe who by presumption of the minde do expouÌ„d and declare the book sealed and folded vppe with many obscurities vntil the time of consummation Let now the Protestants speak without the booke after their presumptuous phantasie or els let them shew vs one auncient Father of the first six hundred yeres among so many as haue writeÌ„ who said at any time the Pope of Rome was or should be Antichrist Dan. 7. Ioan. 5. 2. Thess 2 Or if none can be named yea if the Prophets the Gospels the Apostle describe Antichrist in suche wise that it is impossible for the Popes to be meant thereby shal yet this furious opinion stil preuaile It shal in deed but with men possessed by some euil spirit who haue neyther eyes at libertie to see nor eares to heare nor common sense to conceiue either the word of God or the consent of graue and lerned men God opeÌ„ the eyes of the blind if it be his wil. The argument of the Protestants Now whereas to make a shewe of somwhat the Protestants alleage that Babylon is expounded by Tertullian to be Rome and that Rome is called the harlet clothed with purple in Saint Hierome and that there are the seuen hils whiche are spokeÌ„ of in the Apocalips Apoc. 13. If these men care not what they saie or how they allege the Fathers so that they may seeme to the ignorant not to lack wordes I can not enuie them their small pleasure which shal be afterward recompensed with so bitter a sauce of aeternal damnation But if they seek the truthe with a syncere coÌ„science thei are wel assured that Rome is called BabiloÌ„ not in respect of the Christians which are now there but oÌ„ly in respect of the coÌ„fusioÌ„ of al tongs aÌ„d al peple whiche haunted thither in the time of th' Emperors And then Rome was ful of Idolatry aÌ„d did persecute the Saints and did put to death aboue thirty of the first Bisshops of Rome So that Rome is called Babylon for persecuting the Bishops and not for honouring them For disobeying the Popes and not for obeying them Ad algaesiam Againe S. Hierom expoundeth the harlet clothed with red purple namely to be that euerlasting wordlie Empire and monarchie which as the Romans dreamed should continue stil ouer the whole world The which opinion of the eternity of the Roman Empire S. Hierom calleth the name of blasphemy which is writen in the harlets forhead And in this respect the RomaÌ„ Empire prepared a way for the abhomination to come which being once come to his ripenes Antichrist shal be reuealed One of the graetest signes of whose comming is the weakenes of the RomaÌ„ Empire Which when it is cleane taken away then cometh Antichrist But it is to be vnderstanded if I shall play the child with childish Diuines that the city of Rome at this daie standeth not vppon the seuen hils but as the Empire is gonne from the city so is the City gonne from the hils and standeth in the plaine along by the riuers side in the field which sometime
sense This cuppe that is to say the liquor and drinck conteined in this cuppe is the new Testament in my blood the which liquor conteined in the cup being so the new testameÌ„t in my blood is shed for you Marke vvel But no liquor conteined in the cup is shead for vs beside the substantial and real blood of Christ therefore the liquor conteined in the cup after the woordes of Christ once spoken is none other liquour beside the substantial and real blood of Christ. To auoide this argument Beza who was at a point neuer to yeld in his heresie would nedes signifie that S. Luke doth not wel reherse Christes woords and therefore he himself hath rehersed them better yf yet he shall be credited more then the Euangelist But lette vs also see the wordes of Beza in his Comment vpon this place Qui pro vobis effunditur In Oliua Rob Stephani 1556. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quum haec verba si constructionem spectemus necessariò non ad sanguinem sed ad po culum pertinent neque tamen de vino nedum de poculo intelligi possint aut manifestum est Solaecophanes quuÌ„ dicenduÌ„ fuerit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut potius cuÌ„ haec essent ad marginem annotata ex Matthaeo Marco postea in contextum irrepserunt Whereas these words which is shed for you if we looke to the constructioÌ„ doe necessarily appertaine not to the blood Mark his coÌ„fession but to the cuppe and yet they can not be vnderstand of the wine and much lesse of the cuppe either it is an euident apparence of incoÌ„grue speach where that is readeÌ„ in the nominatiue case He correcteth S. Luke which should haue ben readen in the datiue or rather whereas these woordes were noted out of Mathew and Marke in the margent they crept afterward into the text See for Gods loue this mans owne confession First the participle shed in Greeke can not agree with nowne blood because in Greeke the participle is the nominatiue case and blood is the datiue case Doth Beza coÌ„fesse this much and yet doth he the contrarie O vnspeakeable malice Againe the participle may and must agree with the nown cup with whome it is of the same case gender aÌ„d number why then doth Beza refer the participle to an other noune Thirdly the participle can not be vnderstanded of the wine for wine was not shed for vs and that Beza coÌ„fesseth Fourthly it can not be vnderstanded of the material cup literally for it can not be shed for vs as being no liquour but gold or syluer or some like massy stuffe All these things Beza coÌ„fesseth Wel what followeth then in truth it only followeth that the cup is neither meant the matter and stuff of the cup nor the wine which now is no more in the cup but it is meant the blood in the cup made of the wine For so the word cup standeth to signifie that which is in the cup Math. 26. Marc. 14. as all men know that haue common sense and that is in the cup which Christ pronounced saying this is my blood cat Therefore Beza should haue confessed the fifth point The true sense of S. Luke to wit that the blood of Christ conteined substaÌ„tially in the cup and made there present by changing the wine into it is the new testament in Christes blood that is to say it doth testifie vnto vs that Christ by his bloodshedding vpon the crosse is our sacrifice recoÌ„ciling vs to God The which blood so mysticallie conteined in the cup is shed for vs because the substance of that in the cuppe and of that which is shed on the crosse is all one substance the difference being onlie in the outward foorme and not in the inward truthe So that whereas Christes blood was really shed for vs on the crosse in his owne foorme that which is mystically conteined in the cup vnder the foorme of wine is the self same blood made also present after the sort of a mystical sacrifice to represent in the truthe of Christes own substaÌ„ce made inuisibly present the great visible sacrifice openly made vppon the Crosse This only was the whole meaning of S. Luke the which thing if Beza would not haue lerned of the catholik church he should haue learned it of S. Luke at the least for his woordes geue that sense But he would not learn it of S. Luke because he had hated it in the Catholike Churche perhaps before he knew what S. Luke wrote For these men profitte more by spite then by reading They first chose to forsake the Church and then if any thing make for the same Church be it epistle be it gospel it shall soner be false Greeke and false Latin to then they wil come into the Church againe I pray you what a shamelesse point is this to teach that S. Luke wrote false Greeke and did put the nominatiue case in stede of the datiue case well therein Beza would not stand ouer longe But he rather thiÌ„keth that the words which is shed for you are not at all of the Gospel but crept in or were put in O God! All their auncient Greek copies haue it by his own confession al our Greek and Latin copies haue it also Yea our masse booke hath it to And yet now we must thinck that it is an errour crept in If this glose may be admitted euery thing which in holy scripture maketh against the furiouse opinion of any meÌ„ber of Antichrist shal be a thiÌ„g that out of the margent crept into the text O Satanical pride of our ê“restaÌ„ts where is the obedience you pretend to Gods word where is the reuerence which ye ought to geue and we doe in dede geue to the blessed gospel of Christ which reuereÌ„ce is so great amoÌ„g the Catoliks that we dare not chaÌ„ge a letter nor a point neither in the Greeke nor LatiÌ„ copies except we finde it so in many auncient and well corrected bookes and those well knowen to many witnesses and that by the iudgemeÌ„t of a Synod But albeit al you know not so much yet now learn that your heads and your false preachers are so maliciously sette that if the gospel be not conformable to their coÌ„modite and preiudicate opinioÌ„ be he Luke be he Iames be he Iohn he shal be made as light of as euer was any Pope of Rome Looke vp at the last for Christes sake and consyder that you are held captiues of rauening wolues who spoile your soules of all their spirituall treasures aÌ„d feede you with mere dreames and phantasies the which yf you amend not before at the hower of death will bring you to desperation and to euerlasting fire of hel Other places I could bring where the Protestants haue thus abused Gods own woorde but it would carie me to far away from my principal purpose Only this I assure you of The Pope hath no such custom to say S. Luke